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Monday, January 3, 2011

Jewish Life, Death and Mourning

• Almost any Jewish law can be broken to save a human life• Euthanasia is prohibited, but refusing extraordinary measures is allowed• Mourning practices show respect for the dead and comfort the living• Jewish graves are marked with tombstones• Tombstones are traditionally unveiled 12 months after burial

Life

In Judaism, life is valued above almost all else. The Talmud notes that all people are descended from a single person, thus taking a single life is like destroying an entire world, and saving a single life is like saving an entire world.

Of the 613 commandments, only the prohibitions against murder, idolatry, incest and adultery are so important that they cannot be violated to save a life. Judaism not only permits, but often requires a person to violate the commandments if necessary to save a life. A person who is extremely ill, for example, or a woman in labor, is not permitted to fast on Yom Kippur, because fasting at such a time would endanger the person's life. Doctors are permitted to answer emergency calls on Shabbat, even though this may violate many Shabbat prohibitions. Abortions where necessary to save the life of a mother are mandatory (the unborn are not considered human life in Jewish law, thus the mother's human life overrides).

Because life is so valuable, we are not permitted to do anything that may hasten death, not even to prevent suffering. Euthanasia, suicide and assisted suicide are strictly forbidden by Jewish law. The Talmud states that you may not even move a dying person's arms if that would shorten his life.

However, where death is imminent and certain, and the patient is suffering, Jewish law does permit one to cease artificially prolonging life. Thus, in certain circumstances, Jewish law permits "pulling the plug" or refusing extraordinary means of prolonging life.

Death

In Judaism, death is not a tragedy, even when it occurs early in life or through unfortunate circumstances. Death is a natural process. Our deaths, like our lives, have meaning and are all part of G-d's plan. In addition, we have a firm belief in an afterlife, a world to come, where those who have lived a worthy life will be rewarded.

Mourning practices in Judaism are extensive, but they are not an expression of fear or distaste for death. Jewish practices relating to death and mourning have two purposes: to show respect for the dead (kavod ha-met), and to comfort the living (nihum avelim), who will miss the deceased.

Care for the Dead

After a person dies, the eyes are closed, the body is laid on the floor and covered, and candles are lit next to the body. The body is never left alone until after burial, as a sign of respect. The people who sit with the dead body are called shomerim, from the root Shin-Mem-Reish, meaning "guards" or "keepers".

Respect for the dead body is a matter of paramount importance. For example, the shomerim may not eat, drink, or perform a commandment in the presence of the dead. To do so would be considered mocking the dead, because the dead can no longer do these things.

Most communities have an organization to care for the dead, known as the chevra kaddisha (the holy society). These people are volunteers. Their work is considered extremely meritorious, because they are performing a service for someone who can never repay them.

Autopsies in general are discouraged as desecration of the body. They are permitted, however, where it may save a life or where local law requires it. When autopsies must be performed, they should be minimally intrusive.

The presence of a dead body is considered a source of ritual impurity. For this reason, a kohein may not be in the presence of a corpse. People who have been in the presence of a body wash their hands before entering a home. This is done to symbolically remove spiritual impurity, not physical uncleanness: it applies regardless of whether you have physically touched the body.

In preparation for the burial, the body is thoroughly cleaned and wrapped in a simple, plain linen shroud. The Sages decreed that both the dress of the body and the coffin should be simple, so that a poor person would not receive less honor in death than a rich person. The body is wrapped in a tallit with its tzitzit rendered invalid. The body is not embalmed, and no organs or fluids may be removed. According to some sources, organ donation is permitted, because the subsequent burial of the donee will satisfy the requirement of burying the entire body.

The body must not be cremated. It must be buried in the earth. Coffins are not required, but if they are used, they must have holes drilled in them so the body comes in contact with the earth.

The body is never displayed at funerals; open casket ceremonies are forbidden by Jewish law. According to Jewish law, exposing a body is considered disrespectful, because it allows not only friends, but also enemies to view the dead, mocking their helpless state.

Mourning

Jewish mourning practices can be broken into several periods of decreasing intensity. These mourning periods allow the full expression of grief, while discouraging excesses of grief and allowing the mourner to gradually return to a normal life.

When a close relative (parent, sibling, spouse or child) first hears of the death of a relative, it is traditional to express the initial grief by tearing one's clothing. The tear is made over the heart if the deceased is a parent, or over the right side of the chest for other relatives. This tearing of the clothing is referred to as keriyah (lit. "tearing"). The mourner recites the blessing describing G-d as "the true Judge," an acceptance of G-d's taking of the life of a relative.

From the time of death to the burial, the mourner's sole responsibility is caring for the deceased and preparing for the burial. This period is known as aninut. During this time, the mourners are exempt from all positive commandments ("thou shalts"), because the preparations take first priority. This period usually lasts a day or two; Judaism requires prompt burial.

During this aninut period, the family should be left alone and allowed the full expression of grief. Condolence calls or visits should not be made during this time.

After the burial, a close relative, near neighbor or friend prepares the first meal for the mourners, the se'udat havra'ah (meal of condolence). This meal traditionally consists of eggs (a symbol of life) and bread. The meal is for the family only, not for visitors. After this time, condolence calls are permitted.

The next period of mourning is known as shiva (seven, because it lasts seven days). Shiva is observed by parents, children, spouses and siblings of the deceased, preferably all together in the deceased's home. Shiva begins on the day of burial and continues until the morning of the seventh day after burial. Mourners sit on low stools or the floor instead of chairs, do not wear leather shoes, do not shave or cut their hair, do not wear cosmetics, do not work, and do not do things for comfort or pleasure, such as bathe, have sex, put on fresh clothing, or study Torah (except Torah related to mourning and grief). Mourners wear the clothes that they tore at the time of learning of the death or at the funeral. Mirrors in the house are covered. Prayer services are held where the shiva is held, with friends, neighbors and relatives making up the minyan (10 people required for certain prayers).

If a festival occurs during the mourning period, the mourning is terminated, but if the burial occurs during a festival, the mourning is delayed until after the festival. The Shabbat that occurs during the shiva period counts toward the seven days of shiva, and does not end the mourning period. Public mourning practices (such as wearing the torn clothes, not wearing shoes) are suspended during this period, but private mourning continues.

The next period of mourning is known as shloshim (thirty, because it lasts until the 30th day after burial). During that period, the mourners do not attend parties or celebrations, do not shave or cut their hair, and do not listen to music.

The final period of formal mourning is avelut, which is observed only for a parent. This period lasts for twelve months after the burial. During that time, mourners avoid parties, celebrations, theater and concerts. For eleven months of that period, starting at the time of burial, the son of the deceased recites the mourner's Kaddish every day.

After the avelut period is complete, the family of the deceased is not permitted to continue formal mourning; however, there are a few continuing acknowledgments of the decedent. Every year, on the anniversary of the death, family members observe the deceased's Yahrzeit (Yiddish, lit. "anniversary"). On the Yahrzeit, sons recite Kaddish and take an aliyah (bless the Torah reading) in synagogue if possible, and all mourners light a candle in honor of the decedent that burns for 24 hours. In addition, during services on Yom Kippur, Shemini Atzeret, the last day of Passover, and Shavu'ot, after the haftarah reading in synagogue, close relatives recite the mourner's prayer, Yizkor ("May He remember...") in synagogue. Yahrzeit candles are also lit on those days.

When visiting a mourner, a guest should not try to express grief with standard, shallow platitudes. The guest should allow the mourner to initiate conversations. One should not divert the conversation from talking about the deceased; to do so would limit the mourner's ability to fully express grief, which is the purpose of the mourning period. On the contrary, the caller should encourage conversation about the deceased.

When leaving a house of mourning, it is traditional for the guest to say, "May the Lord comfort you with all the mourners of Zion and Jerusalem."

Kaddish

Kaddish is commonly known as a mourner's prayer, but in fact, variations on the Kaddish prayer are routinely recited at many other times, and the prayer itself has nothing to do with death or mourning. The prayer begins "May His great Name grow exalted and sanctified in the world that He created as He willed. May He give reign to His kingship in your lifetimes and in your days ..." and continues in much that vein. The real mourner's prayer is El Molai Rachamim, which is recited at grave sites and during funerals.

Why, then, is Kaddish recited by mourners?

After a great loss like the death of a parent, you might expect a person to lose faith in G-d, or to cry out against G-d's injustice. Instead, Judaism requires a mourner to stand up every day, publicly (i.e., in front of a minyan, a quorum of 10 adult men), and reaffirm faith in G-d despite this loss. To do so inures to the merit of the deceased in the eyes of G-d, because the deceased must have been a very good parent to raise a child who could express such faith in the face of personal loss.

Then why is Kaddish recited for only 11 months, when the mourning period is 12 months? According to Jewish tradition, the soul must spend some time purifying itself before it can enter the World to Come. The maximum time required for purification is 12 months, for the most evil person. To recite Kaddish for 12 months would imply that the parent was the type who needed 12 months of purification! To avoid this implication, the Sages decreed that a son should recite Kaddish for only eleven months.

A person is permitted to recite Kaddish for other close relatives as well as parents, but only if his parents are dead.

See Mourners' Kaddish for the full text of the Mourners' Kaddish.

Tombstones

Jewish law requires that a tombstone be prepared, so that the deceased will not be forgotten and the grave will not be desecrated. It is customary in some communities to keep the tombstone veiled, or to delay in putting it up, until the end of the 12-month mourning period. The idea underlying this custom is that the dead will not be forgotten when he is being mourned every day. In communities where this custom is observed, there is generally a formal unveiling ceremony when the tombstone is revealed.

It is also customary in some communities to place small stones on a gravesite when visiting it. This custom has become well-known from the movie Schindler's List, in which the children of Survivors place stones on the grave of Oscar Schindler. The custom is not universal, even among traditional Jews, and there seems to be some doubt as to how it originated. It seems to have superstitious origins. It's a little like leaving a calling card for the dead person, to let them know you were there. Stones, unlike flowers, are permanent and do not get blown away in the wind. Some other sources suggest that it was originally done because we are required to erect a tombstone, and tombstones that actually looked like tombstones tended to get desecrated.

What is written on a tombstone? In most cases, it is very straightforward Hebrew text, similar to what you might see on a tombstone in English. An illustration of a typical Jewish tombstone is shown above.

At the top is the abbreviation Pei-Nun, which stands for either "poh nitman" or "poh nikbar", which means "here lies..." The marks that look like quotation marks are commonly used to indicate an abbreviation or a number written in letters.

The next line is the name of the decedent, in the form (decedent's name), son of or daughter of [father's name]. "Son of" is either ben (Beit-Final Nun) or bar (Beit-Reish). "Daughter of" is bat (Beit-Tav). The tombstone above says "Esther bat Mordecai" (Elsie, daughter of Morrice). Sometimes, one or both of the names is preceded by the letter Reish, which simply stands for "Reb" and means "Mr." The names may also be followed by the title ha-Kohein (Hei-Kaf-Hei-Final Nun), ha-Levi (Hei-Lamed-Vav-Yod) or ha-Rav (Hei-Reish-Beit), indicating that the person was a kohein, a Levite or a rabbi. See the Hebrew Alphabet page if you need help in identifying specific letters on a tombstone.

The third line indicates the date of death. This line begins with the abbreviation Nun-Pei followed by the date, the month, and the year. The date and year are written in Hebrew numerals, which are letters. The month name is sometimes preceded by a Beit (meaning "of"). The tombstone above indicates that the date of death was 18 Shevat 5761. Yod-Cheit = 10+8 = 18. Shin-Beit-Tav is the month name Shevat. Tav-Shin-Samekh-Alef = 400+300+60+1 = 761 (the 5000 is assumed). See Hebrew Alphabet -Numerical Values if you need help in identifying a number. See Jewish Calendar - Months of the Jewish Year if you need help identifying months. See Jewish Calendar - Links to Jewish Calendars if you need help converting a Hebrew date to a Gregorian date.

The last line is an abbreviation that stands for "tehe nishmatah tzerurah bitzror hachayim," which means "may her soul be bound in the bond of eternal life."

You may also find Jewish symbols on a tombstone, such as a menorah, a magen David, a torah scroll, a lion, or the two tablets of the ten commandments. Most of these symbols don't tell you anything about the decedent (other than the fact that he or she was Jewish). However, if you see a picture of hands in a position like the one at right, this normally indicates that the decedent was a kohein, because this hand position is used when the kohanim bless the congregation at certain times of the year.

Recommended Reading

The definitive book on Jewish mourning practices is Maurice Lamm's The Jewish Way in Death and Mourning. This book is available through most commercial bookstores.

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Palestinian Identity Theft

Feature Video

Israel Should Make Peace With Whom?

Click HERE for more information

Description

Israel wants peace... and is willing to sacrifice a large portion of its homeland to end the conflict. Here are three clear points that highlight Israel's commitment to peace and shared Western values.

Favorite Quotes About Israel & Palestine

REMEMBER: ISRAEL IS BAD!
ITS EXISTENCE KEEPS REMINDING MUSLIMS WHAT A BUNCH OF LOSERS THEY ARE.

1) "Who can challenge the rights of the Jews to Palestine? Good Lord, historically, it is really your country." ~ Yusuf Diya al-Khalidi, Mayor of Jerusalem, in 1899. ~

2) "We Arabs, especially the educated among us, look with deepest sympathy on the Zionist movement.... We will wish the Jews a hearty welcome home... our two movements compliment one another." ~ Emir Faisal, a leader of the Arab world, in 1919. ~

3) Throughout his authorized biography (Alan Hart, Arafat: terrorist or peace maker) Arafat asserts at least a dozen times:
"The Palestinian people have no national identity. I, Yasser Arafat, man of destiny, will give them that identity through conflict with Israel."
~ Yasser Arafat ~

4) “We plan to eliminate the state of Israel and establish a purely Palestinian state. We will make life unbearable for Jews by psychological warfare and population explosion. . . . We Palestinians will take over everything, including all of Jerusalem.”
~ Yasser Arafat ~

5) "Peace for us means the destruction of Israel.
We are preparing for an all out war, a war which will last for generations.
~Yasser Arafat~

6) "The Palestinian people does not exist. The creation of a Palestinian state is only a means for continuing our struggle against the state of Israel. For our Arab unity. In reality today there is no difference between Jordanians, Palestinians, Syrians and Lebanese. Only for political and tactical reasons do we speak today about the existence of Palestinian people, since Arab national interest demand that we posit the existence of a distinct 'Palestinian people' to oppose Zionism".
~ Zahir Muhse'in, Member PLO Executive and the hoax of "Palestinian" identity - March 31, 1977 interview with the Amsterdam-based newspaper "Dagblad de Verdieping Trouw"~

7) "There is no such country as Palestine. 'Palestine' is a term the Zionists invented. There is no Palestine in the Bible. Our country was for centuries part of Syria. 'Palestine' is alien to us. It is the Zionists who introduced it".
- Auni Bey Abdul-Hadi, Syrian Arab leader to British
Peel Commission, 1937 -

9) "It is common knowledge that Palestine is nothing but Southern Syria".
- Representant of Saudi Arabia at the United Nations, 1956

10) Concerning the Holy Land, the chairman of the Syrian Delegation at the Paris Peace Conference in February 1919 stated: "The only Arab domination since the Conquest in 635 c.e. hardly lasted, as such, 22 years".

11) " There is no Palestinian nation! There is an Arab nation, but no Palestinian nation. This was invented by the colonial powers. When are the Palestinians mentioned in history? Never." ~ Azmi Bishara, former Arab Knesset member, on Israel television. ~

12) "There is not a solitary village throughout its whole extent (valley of Jezreel, Galilea); not for thirty miles in either direction... One may ride ten miles hereabouts and not see ten human beings. For the sort of solitude to make one dreary, come to Galilee... Nazareth is forlorn... Jericho lies a mouldering ruin... Bethlehem and Bethany, in their poverty and humiliation... untenanted by any living creature... A desolate country whose soil is rich enough, but is given over wholly to weeds... a silent, mournful expanse... a desolation... We never saw a human being on the whole route... Hardly a tree or shrub anywhere. Even the olive tree and the cactus, those fast friends of a worthless soil had almost deserted the country... Palestine sits in sackcloth and ashes... desolate and unlovely...".
- Mark Twain, "The Innocents Abroad", 1867 -

13) "In 1590 a 'simple English visitor' to Jerusalem wrote: 'Nothing there is to bescene but a little of the old walls, which is yet remayning and all the rest is grasse, mosse and weedes much like to a piece of rank or moist grounde'.".
- Gunner Edward Webbe, Palestine Exploration Fund,
Quarterly Statement, p. 86; de Haas, History, p. 338 -

14) "The land in Palestine is lacking in people to till its fertile soil".
- British archaeologist Thomas Shaw, mid-1700s -

15) "Palestine is a ruined and desolate land".
- Count Constantine François Volney, XVIII century French author and historian -

16) "The Arabs themselves cannot be considered but temporary residents. They pitched their tents in its grazing fields or built their places of refuge in its ruined cities. They created nothing in it. Since they were strangers to the land, they never became its masters. The desert wind that brought them hither could one day carry them away without their leaving behind them any sign of their passage through it".
- Comments by Christians concerning the Arabs in Palestine in the 1800s -

17) "Then we entered the hill district, and our path lay through the clattering bed of an ancient stream, whose brawling waters have rolled away into the past, along with the fierce and turbulent race who once inhabited these savage hills. There may have been cultivation here two thousand years ago. The mountains, or huge stony mounds environing this rough path, have level ridges all the way up to their summits; on these parallel ledges there is still some verdure and soil: when water flowed here, and the country was thronged with that extraordinary population, which, according to the Sacred Histories, was crowded into the region, these mountain steps may have been gardens and vineyards, such as we see now thriving along the hills of the Rhine. Now the district is quite deserted, and you ride among what seem to be so many petrified waterfalls. We saw no animals moving among the stony brakes; scarcely even a dozen little birds in the whole course of the ride".
- William Thackeray in "From Jaffa To Jerusalem", 1844 -

18) "The country is in a considerable degree empty of inhabitants and therefore its greatest need is of a body of population".
- James Finn, British Consul in 1857 -

29) "The area was underpopulated and remained economically stagnant until the arrival of the first Zionist pioneers in the 1880's, who came to rebuild the Jewish land. The country had remained "The Holy Land" in the religious and historic consciousness of mankind, which associated it with the Bible and the history of the Jewish people. Jewish development of the country also attracted large numbers of other immigrants - both Jewish and Arab. The road leading from Gaza to the north was only a summer track suitable for transport by camels and carts... Houses were all of mud. No windows were anywhere to be seen... The plows used were of wood... The yields were very poor... The sanitary conditions in the village [Yabna] were horrible... Schools did not exist... The rate of infant mortality was very high... The western part, toward the sea, was almost a desert... The villages in this area were few and thinly populated. Many ruins of villages were scattered over the area, as owing to the prevalence of malaria, many villages were deserted by their inhabitants".
- The report of the British Royal Commission, 1913 -

So the concepts "Palestinians" and "Palestinian People" and "Palestinian nation" and "Palestinian national self-determination" and "historical Palestine" are all hoaxes to facilitate the Arab terrorist destruction
of Israel. What does that tell us about what possible solutions to the conflict may work?..and what does it tell us about what will NOT work?

Favorite Quotes About Jordan IS Palestine

Here are several quotes from "officials" in the so-called Palestinian community. LET THEM SPEAK FOR THEMSELVES!!!!

1) "We are the Government of Palestine, the army of Palestine and the refugees of Palestine."
~ The Prime Minister of Jordan, Hazza' al-Majali, August 23,1959 ~

2) "Palestine and Transjordan are one, for Palestine is the coastline and Transjordan the hinterland of the same country."
~ King Abdullah, at the Meeting of the Arab League, Cairo, 12th April 1948 ~

3) "Let us not forget the East Bank of the (River) Jordan, where seventy per cent of the inhabitants belong to the Palestinian nation."
~ George Habash, leader of the PFLP section of the PLO, writing in the PLO publication Sha-un Falastinia, February 1970

4) "Palestine is Jordan and Jordan is Palestine; there is one people and one land, with one history and one and the same fate."
~ Prince Hassan, brother of King Hussein, addressing the Jordanian National Assembly, 2nd February 1970 ~

5) "There is no family on the East Bank of the river (Jordan) that does not have relatives on the West Bank ... no family in the west that does not have branches in the east."
~ King Hussein, addressing the Jordanian National Assembly, 2nd February 1972 ~

6) "We consider it necessary to clarify to one and all, in the Arab world and outside, that the PALESTINIAN PEOPLE with its nobility and conscience is to be found HERE on the EAST Bank The WEST Bank and the Gaza Strip. Its overwhelming majority is HERE and nowhere else."
~ King Hussein, quoted in An-Hahar, Beirut, 24th August 1972 ~

7) "The Palestinians here constitute not less than one half of the members of the armed forces. They and their brothers, the sons of Transjordan, constitute the members of one family who are equal in everything, in rights and duties." (Quoted by BBC Monitoring Service)
~ King Hussein, on Amman Radio, 3rd February 1973 ~

8) "There are, as well, links of geography and history, and a wide range of interests between the two Banks (of the River Jordan) which have grown stronger over the past twenty years. Let us not forget that el-Salt and Nablus were within the same district - el-Balka - during the Ottoman period, and that family and commercial ties bound the two cities together."
~ Hamdi Ken'an, former Mayor of Nablus, writing in the newspaper Al-Quds, 14th March 1973 ~

9) "The new Jordan, which emerged in 1949, was the creation of the Palestinians of the West Bank and their brothers in the East. While Israel was the negation of the Palestinian right of self-determination, unified Jordan was the expression of it."
~ Sherif Al-Hamid Sharaf, Representative of Jordan at the UN Security Council, 11th June 1973 ~

10) Past "President Bourguiba (of Tunisia) considers Jordan an artificial creation presented by Great Britain to King Abdullah. But he accepts Palestine and the Palestinians as an existing and primary fact since the days of the Pharaohs. Israel, too, he considers as a primary entity. However, Arab history makes no distinction between Jordanians, Syrians and Palestinians. Most of them hail from the same Arab race, which arrived in the region with the Arab Moslem conquest."
~ Editorial Comment in the Jordanian Armed Forces' weekly, Al-Aqsa, Amman, 11th July 1973 ~

11) "With all respect to King Hussein, I suggest that the Emirate of Transjordan was created from oil cloth by Great Britain, which for this purpose cut up ancient Palestine. To this desert territory to the bast of the Jordan (River)., it gave the name Transjordan. But there is nothing in history which carries this name. While since our earliest time there was Palestine and Palestinians. I maintain that the matter of Transjordan is an artificial one, and that Palestine is the basic problem. King Hussein should submit to the wishes of the people, in accordance with the principles of democracy and self-determination, so as-to avoid the fate of his grandfather, Abdullah, or of his cousin, Feisal, both of whom were assassinated."
~ Past President Bourguiba of Tunisia, in a public statement, July 1973 ~

12) "The Palestinians and the Jordanians have created on this soil since 1948 one family - all of whose children have equal rights and obligations."
~ King Hussein, addressing an American Delegation, 19th February 1975 ~

13) "How much better off Hussein would be if he had been induced to abandon his pose as a benevolent 'host' to 'refugees' and to affirm the fact that Jordan is the Palestinian Arab nation-state, just as Israel is the Palestinian Jewish nation-state."
~ Editorial Comment in the publication The Economist of 19th July 1975 ~

14) "Palestine and Jordan were both (by then) under British Mandate, but as my grandfather pointed out in his memoirs, they were hardly separate countries. Transjordan being to the east of the River Jordan, it formed in a sense, the interior of Palestine."
~ King Hussein, writing in his Memoirs ~

15) "Those fishing in troubled waters will not succeed in dividing our people, which extends to both sides of the (River) Jordan, in spite of the artificial boundaries established by the Colonial Office and Winston Churchill half a century ago."
~ Yassir Arafat, in a statement to Eric Roleau ~

16) "Palestinian Arabs hold seventy-five per cent of all government jobs in Jordan."
~ The Sunday newspaper The Observer of 2nd March 1976 ~

17) "Palestinian Arabs control over seventy per cent of Jordan's economy."
~ The Egyptian newspaper Al Ahram of 5th March 1976 ~

18) "There should be a kind of linkage because Jordanians and Palestinians are considered by the PLO as one people."
~ Farouk Kadoumi, head of the PLO Political Department, quoted in Newsweek, 14th March 1977 ~

19) "Along these lines, the West German Der Spiegel magazine this month cited Dr George Habash, leader of one of the Palestinian organizations, as saying that 70 per cent of Jordan's population are Palestinians and that the power in Jordan should be seized." (Translated by BBC Monitoring Service)
~ From a commentary which was broadcast by Radio Amman, 30th June 1980 ~

20) "Jordan is not just another Arab state with regard to Palestine but, rather, Jordan is Palestine and Palestine is Jordan in terms of territory, national identity, sufferings, hopes and aspirations, both day and night. Though we are all Arabs and our point of departure is that we are all members of the same people, the Palestinian-Jordanian nation is one and unique, and different from those of the other Arab states."
~ Marwan al Hamoud, member of the Jordanian National Consultative Council and former Minister of Agriculture, quoted by Al Rai, Amman, 24th September 1980 ~

21) "The potential weak spot in Jordan is that most of the population are not, strictly speaking, Jordanian at all, but Palestinian. An estimated 60 per cent of the country's 2,500,000 people are Palestinians ... Most of these hold Jordanian passports, and many are integrated into Jordanian society."
~ Richard Owen, in an article published in The Times, 14th November 1980 ~

22) "There is no moral justification for a second Palestine."
~ The Freeman Center (September 3, 1993) ~